Thursday, 5 July 2012

From “O.G” to “The G Word”




St Kilda is known for its’ "diverse culture". But what exactly does this mean? Walking around St Kilda the disparities between the rich and the poor are becoming more and more evident. We have the Gatwick, where the poor and desperate find themselves. And Mary Street, where the rich (either inherited or self earned) have decided to reside. It is pretty obvious who fiscally has the power to "control" this region. However, do we really want to become one of "those" municipalities?

One of the great things about St K is that the area offers a multitude of services to those in need, from housing to alcohol and other drugs, to mental health. And these services are key services for people in need. As developers take over and build expensive buildings, with expensive rent, those who need these services CAN NOT afford to live in this area. Therefore, the likelihood of said individuals arriving safely to such services (in the off chance that they either scrounge enough money to pay for public transport, or they manage to escape a fine for train/tram evasion) is needless to say, slim to none. As an individual who works with these sectors, I know firsthand the necessity of these services. In fact, they are priceless. So what does it say about our society when we do not take care of those in need? I say, it’s disgusting.

I have had a love affair with Melbourne for a very long time. She is my deepest, greatest, love; Moody, ever changing, and full of surprises. I did at one point consider moving to Sydney, yet the disparity between the rich and the poor is ever present in Sydney's heart, and this disparity is not for me. Yet, I live in St Kilda, and my loathing for Sydney's morals and judgment is becoming apparent in my area, in my St Kilda. I do not want to see the suburb that I love and live in become another example, when Melbournian's refer to that dirty word of gentrification. Don't we move to St Kilda to soak up the culture? To not be able to walk the street without seeing a lady on a corner trying to earn some money, or an individual with a drug habit dragging their feet as they try to source their next hit, and the buskers and beggars asking for some change, the look of desperation and sadness in their eyes, to not see this, under the beautiful background of the beach and the city and the gardens, doesn't this make you sad? Where will "these" people go?  What will happen to these people, when the developers are pleased (yet never entirely satisfied), and the rich get richer by both the ability and being "able" to purchase the nice home of their dreams, close to the city and the water, yet too close to misery and loneliness than what they hoped their exorbitant mortgage would purchase. What will happen is the poor will become further entrenched in poverty, rendering them unable to see a light out, find a way forward, and subsequently the divide between the rich and the poor will continue to expand.

Let's be honest here, St Kilda is rapidly becoming a model of gentrification, (one of the dirtiest of all the words in the English language). In a suburb that is becoming extremely, and disgustingly, gentrified, I'm required to ask, if the upper echelon of fiscal society wish to reside in St K, why do they need to push the "others" out? Is it really all about upping the financial worth of their beautiful heritage houses? And again, I'm required to ask (as I do so often in life) can't we all just get along? If these fiscally savvy individuals would be more comfortable without the disadvantaged within society in view point each day, why don't these people buy in Middle Park, Elwood or the Docklands? And in regards to the Docklands (such a prime example of a cultureless region),  I suppose, all that us peasants can do is just hope and pray that the developers and the rich do not get their wish, and let the beauty of St Kilda die, and become the Docklands (or worse!).

Saturday, 21 April 2012

A Love Affair: Media, Ben Cousins and Ice



A Love Affair: Media, Ben Cousins and Ice

Currently Ben Cousins and his drug use are again in the media spotlight. But really, is this of any surprise? Realistically, it was just a matter of time… Again. But on a wider scale what message can be extrapolated from Ben Cousins and media representations of his drug use? When we have characters like Ben Cousins getting around, what hope does the average youth have?

The Ice Age
In response to a rise in ‘ice’ debate in May 2007, the Victorian Government Department of Human Services produced the ‘Ice: It’s a dirty drug’ campaign, targeting those aged between 15-25 years who consume the drug methamphetamine, or commonly termed ‘ice’. The minister for mental health (Ms Lisa Neville) labelled the campaign ‘youth specific media’, which exhibits youth acting out violently, picking at their skin creating scabs, and also experiencing psychotic episodes.
The Victorian Government campaign gave evidence of side effects, showing a non-glorified view of drugs, yet failed to target reasoning behind youth’s drug consumption. The campaign did not speak to youth in their language, that they can understand. The campaign was subsequently a failure, as the key targets were missed entirely.

 

The Real Face Of Ice: Ben Cousins

 Ben Cousins’ drug use initially made headlines when he was arrested in Perth due to suspected possession charges. Images of him shirtless, sporting a new tattoo, low-rise jeans, and over sized sunglasses were broadcasted throughout news media. This powerful image of Cousins was reused by the Herald Sun five months later as an exhibit of celebrity drug problems. The Herald Sun plastered shots of Cousins being paraded around by police, showing off his newly inscribed ‘Such Is Life’ tattoo; his tattoo alone attracts the attention of youth.
As a response to the barrage of media attention, youth, through their own forum, created a discussion board and praise of the football star. The online social network Facebook sports two ‘groups’ entitled ‘I Wanna Party With Ben Cousins’ and Let Ben Cousins Play In Melbourne So We Can Party With Him’. Through the media’s demonisation of Ben Cousins he became a ‘hero’ to today’s youth as an icon of rebellion.
The dichotomy is however, that the news media demonise the very section of society that they should be coaxing to listen to their warnings against drug use. The media accomplish this through their use of narrative. In Cousins’ case, the picture speaks much more than the verbal content can. However, the verbal content of news media speaks to a totally different generation than does the image of Cousins.  Drug consumption is inadvertently promoted by news media, as such a significant portion of programming is dedicated to drug representations. In promoting Ben Cousins as the leader of the ‘ice’ drug subculture (attractive, famous, wealthy and gaining massive publicity), which part of this is supposed to deter youth? The manner in which the media demonise drug use is merely bait for rebellious youth. With one hand the media demonises drugs, in news media, whose audience is older and therefore the dominating force in society. On the other hand, film and television media such as Scarface, The Soprano’s and Fear and Loathing in Las Vegas, Half Baked and How High, exhibit drugs as ‘the party’ and the ‘good times’ in language that speaks directly to youth. Film discourse speaks to young viewers in their language, whereas the deterrence in news media speaks to a different generation. This generation gap is replicated in the Victorian Government’s ‘Ice: It’s a dirty drug’ campaign. 

Conclusion
In contrasting images of the Victorian Government’s campaign, and the depiction of Ben Cousins, it appears that the news media’s representations of Cousins speaks more to youth about ‘ice’ and its’ effects than the acted images in the ‘ice’ campaign could ever tell. 
And after all is said and done, when will we start asking the real questions?
What is really going on with you when you need to consume drugs every day?
What lead to your drug problem?
How can we help you to be happy without drugs?

Monday, 16 January 2012

A Serbian Film, Sex and Screenings: A Societal Statement?

A September Friday night in Melbourne was spent in your average fashion; out with a friend, watching a film, however, in this case the film was A Serbian Film for the opening of MUFF. As a horror genre enthusiast and MUFF supporter, I had been looking forward to the screening, with eager anticipation, intrigued to find what content had made it through the Australian classification sieve onto Melbourne’s streets. The film’s screening was merely days after a raid on an ‘adult’ store in Thomastown, where allegedly $300,000 worth of adult films and magazines were seized[1].

A Serbian Film sparked controversy worldwide, since its first screening at South By Southwest festival last year in Texas[2]. Parallels have been drawn between the similarly explicit sexual depictions in Gaspar Noe’s Irreversible and A Serbian Film, by not only my companion at MUFF in post screening discussions, but also by Refused-Classification.com[3]. With respect to Irreversible, my friend and I take particular issue with one male to female anal rape scene. This scene features regularly during my many rants about the illegality of X 18+ films within the state of Victoria, and the content featured in R 18+ films. How does the Victorian government, in co-operation with the Classification Board, justify the presentations of non-consensual sex when depictions of consensual sex  are prohibited?

Where do Victorian communities and government draw the line between that which is objectionable, and that which is acceptable? The role of the Victorian Government is to balance a reflection of community standards, whilst also providing a presence of governmental control, and yet it appears as though there is no obvious relationship here.

The classification code highlights the necessity to account for community concerns regarding both ‘depictions that condone or incite violence, particularly sexual violence’ and ‘the portrayal of persons in a demeaning manner’[4]. However, exactly what material should be viewed as ‘sexual violence’, and also what constitutes ‘a demeaning manner’ is open to debate; a debate that would reveal varying attitudes depending on what sector of the community is asked, and arguably, how well they are represented in parliament.

Films are classified as per the guidelines presented within the Classification Act 1995[5], which considers what a ‘reasonable adult’ would determine as acceptable in ‘matters of sex’, drugs, crime and ‘abhorrent phenomena’. It is at the intersection of sex and illegal activity that the government draws the line.

What is an adult?
How do we determine what adults should legitimately be “allowed” to view, and who should be categorised as an ‘adult’? The Commonwealth Classification Act 1995’s definition of an adult is ‘a person who is 18 years or older’[6], whilst X rated films are commonly referred to as “adult films”, suggesting that this material is created by adults for adult consumption.

This section contrasts films considered adult by the classification board (R 18+ and X 18+), and what specific traits separate the two forms of adult material, rendering one illicit. Public discussion surrounding adult material suggests parliamentarians consider X-rated films as not only encompassing ‘adult concepts’, and content for the consumption of individuals over the age of eighteen, but this material should also be considered too adult for adults. The Classification Act 1995 draws the legal line up to the category of R 18+, leaving X 18+ as illicit. Key aspects of R 18+ include, violence and drug use are ‘permitted’, implied sexual violence, no language restrictions, ‘virtually no restrictions on the treatment of themes’, and in regards to sex; ‘[s]exual activity may be realistically simulated. The general rule is “simulation, yes – the real thing, no”’[7]. Juxtapose R 18+ with the illicit X 18+ category, which does not permit ‘violence, sexual violence, sexualised violence or coercion’, ‘sexually assaultive language’ or ‘consensual depictions which purposefully demean anyone involved in that activity for the enjoyment of viewers’[8]. This begs the question as to how the classification board determined observing violent depictions to be less harmful than watching penetrative sex. It is unclear as to how two categories for ‘adults’ (18+) exist; one encompassing all six themes determined as those ‘high impact[9]’, including violence against women, simulated rape scenes, and verbally assaultive language, and yet is determined to be legal material in Victoria.

In regards to parliamentary use of the term ‘adult’, both in classification as well as terming X 18+ ‘adult material’, this appears contradictory. The use of the term ‘adult’ suggests that although children may not be suitable to understand, or to view such content, adults are suited to view ‘adult’ material, or that, legally, adults should be “allowed” by law to determine for themselves if said content is “too adult” for their viewing. However, the Victorian Classification (Enforcement) Act 1995 removes this capacity from adults.

The Commonwealth guidelines suggest that viewing violence is ‘adult’, as is viewing drug use, however the making, sale or distribution of films exhibiting sex are determined to be illegal. What does this say about the X 18+ category? Sex is not only necessary to reproduce, and therefore uphold the existence of society, but is also legal behaviour to re-enact.  Such feminists as Nadine Strossen suggest that pornography has at times been utilised to explain social inequalities, raising questions as to why violence is deemed acceptable, in particular violence against women (in film) legal via the R 18+ category, and yet sexual relations are deemed illegitimate. This illegality of X 18+ raises questions as to what patriarchal ideals the Australian government are force feeding viewers, in accepting the representation of (illegal) drug use in film, violent behaviour is also legitimised, including representations of forced sex so long as it is simulated (“simulation, yes – the real thing, no”) and both physical and verbal abuse against or towards women. Does artistic contextualisation justify gratuitous sexual violence, whilst consensual penetrative sex is prohibited? And yet material created by adults (18+) for adults (18+), depicting the mutual enjoyment of adults, is considered too harmful for consumption.


Conclusion
X 18+ films are simply that; films. Therefore, X- rated films should be treated as any other film or re-enactments. The manner in which X 18+ films spark such controversy and anger from particular portions of society suggest such people should take an introspective look, and decipher what exactly alarms them about X 18+ content. Sex is something that must occur to enable propagation of the human species, therefore, recreating these acts on film should not be condemned to the lengths of prohibition in comparison to such content readily available in R 18+ films, which highlight graphic killings and rapes (which are not required for the continuation of the species). 

What does A Serbian Film tell us about particular concepts and issues that we as a society consider as acceptable, with particular regards to women and representations? The film exhibits many rapes, women being beaten, implied necrophilia upon a woman, whilst calling her a ‘whore’. When juxtaposed with the Thomastown raid on material, which depicts consensual sex (in all its forms), and yet this material is considered illegal, resulting in an arrest and seizure of goods. At the end of the day, both women in both genres of films are actresses, yet one is presented as consensual and the other not. The interesting part; the woman presented consensually is the one that is illegal.

A Serbian Film has been artistically contextualised, therefore qualifying for the R 18 category. Sure, it presents the decaying of society, and sparks such questioning as to what we as viewers want to see and why, thereby highlighting its artistic qualities. However, some may ask, what type of sick people want to view infant rape, bestiality, necrophilia, incest, paedophilia, and all related to payment for such services… umm well, presumably the people sitting next to me at Memo. I wonder if more people want to watch this, or shop at the Thomastown store?





[1] http://www.heraldsun.com.au/news/more-news/police-raid-suburban-business-and-seize-illegal-porn/story-fn7x8me2-1226116888983
[2] http://www.theaustralian.com.au/news/arts/a-serbian-film-refused-classification-on-eve-of-dvd-release/story-e6frg8n6-1226117506982
[3] http://www.refused-classification.com/news/2011/04-14-a-serbian-film-censored-for-r
[4] http://www.comlaw.gov.au/Details/F2008C00129
[5] http://www.austlii.edu.au/au/legis/vic/consol_act/cfacga1995596/
[6] http://www.comlaw.gov.au/Details/C2011C00533
[7] http://www.comlaw.gov.au/Details/F2008C00126
[8] http://www.comlaw.gov.au/Details/F2008C00126
[9] According to the guidelines, ‘Impact may be higher where a scene: contains greater detail, including the use of close-ups and slow motion; uses accentuation techniques, such as lighting, perspective and resolution; uses special effects, such as lighting and sound, resolution, colour, size of image characterisation and tone; is prolonged; is repeated frequently; is realistic, rather than stylised; encourages interactivity’ (Commonwealth of Australia, 2008: 5-6) (original italics)

Monday, 9 January 2012

I like my hiphop like my men, opinionated and with a strong rhythm...

My love of hiphop stems from the theory of (to poach the words of Rage Against The Machine) giving a voice to the voiceless. Hiphop is an avenue for particular individuals and communities to be heard and, on some level, interject the brains of consumers with the "truth" behind our current political state within the US. Lyrics of artists who are not edited by the Murdoch's and the Fox's of the world... But on some level are by the Interscopes, BMIs and other record labels (but that is a whole different arguement).

The whole purpose of hiphop is synthesis, to synthesise material that, in its current form, is not consumable to the average ear. And yet, as previously highlighted by Dave Chappelle, it is surprising what you can "say" when you rhyme, add a beat, and make people move their body in tune. Such artists as Dead Prez, Talib Kwali, Pharaohe Monch and Lupe (before Lasers) are amongst my favourites. These artists spread the word as to the hypocrisy of race relations within the US, the current disparity between conditions administered to the black versus white, low and high socio economic groups, and how this translates to your average hip hop consumer.

If we analysed the lyrics stated by such artists, what would become of these individuals should they decide to remove the beat, the rhyme and simply lead with the text and subtext? When ignoring the colour of the skin of these artists, would these individuals be considered terrorists of capitalism and white society within the US? Or would they be considered freedom fighters? Advocates?

Such artists spark questioning as to the disparity between black and white communtiies. With the abolition of slavery so came new laws and legislation to further penalise and enslave vis-a-vis incarceration. Why is this so, I ask myself so frequently. And it seems as simple as the fact that those who have power refuse to relinquish it, gripping so tightly by all means necessary, disabling those without power to ever attain, as a block, such freedoms. This is highly evident currently within the US demise of their fiscal system. The 1% are in control and creating legislation to continue and uphold their power. And yet, so here has the implosion began..

The main attitude here is such that (as stated by a friend of mine), upon mentioning my distaste for Sydney, as there is too obviously a disparity between the rich and the poor, my lovely friend replied, 'But Im in the rich, so, who cares'. And isn't this how we got into this mess? When you are born into less opportunity, this perpetuates less opportunity, and if you are born into opportunity, it is certainly much easier to stay afloat or succeed further than it is to fall from grace.